Denys Turner (1) (1942–)
Auteur de The Darkness of God: Negativity in Christian Mysticism
Pour les autres auteurs qui s'appellent Denys Turner, voyez la page de désambigüisation.
A propos de l'auteur
Denys Turner is Horace Tracy Pirkin Professor of Historical Theology, Yale University.
Œuvres de Denys Turner
Eros and Allegory: Medieval Exegesis of the Song of Songs (Cistercian Studies Series ; No. 156) (1995) 50 exemplaires
The Cambridge Companion to the Summa Theologiae (Cambridge Companions to Religion) (2016) — Directeur de publication — 26 exemplaires
Silence and the Word: Negative Theology and Incarnation (2002) — Directeur de publication — 24 exemplaires
How to Be an Atheist: Inaugural Lecture Delivered at the University of Cambridge, 12 October 2001 (2002) 5 exemplaires
The Church in the world : essays on the Second Vatican Council's pastoral constitution on the Church in the World Today… 2 exemplaires
FAITH, REASON AND THE EUCHARIST DVD 1 exemplaire
Oeuvres associées
Language, Meaning and God: Essays in Honour of Herbert McCabe (1987) — Contributeur — 12 exemplaires
Catholicism and Catholicity: Eucharistic Communities in Historical and Contemporary Perspectives (1999) — Contributeur — 12 exemplaires
Dante's Commedia: Theology as Poetry (ND Devers Series Dante & Med. Ital. Lit.) (2010) — Contributeur — 12 exemplaires
Radical Christian Voices and Practice: Essays in Honour of Christopher Rowland (2012) — Contributeur — 6 exemplaires
Étiqueté
Partage des connaissances
- Nom canonique
- Turner, Denys
- Date de naissance
- 1942-08-05
- Sexe
- male
- Nationalité
- UK
- Lieux de résidence
- Cambridge, Cambridgeshire, England, UK
- Études
- Oxford University (D.Phil|1975)
University College Dublin (BA|1962|MA|1965) - Professions
- philosopher
theologian
professor - Organisations
- Yale University
Cambridge University
Birmingham University
Bristol University
University College Dublin
Membres
Critiques
Thomas Aquinas: A Portrait par Denys Turner
A great, great book of its type; this reminded me of the books people wrote about philosophers in the mid-twentieth century. It's clear, it's convincing, Turner has a command of the details but doesn't need to prove it at ever turn. He chooses idiosyncratic ways into Thomas's thought (the fact that he didn't finish the Summa Th, his thoughts on prayer, his thought on friendship), and uses them to create a great picture of both thought and man (though, of necessity, the picture of the man is pretty vague). My only complaint is about his discussion on Thomas's view of free will. Against libertarian understandings, Turner argues, we have to see that for Thomas a free act is both entirely my doing, and entirely God's doing. Seems plausible, in some way. But he glides over the fairly obvious problem that, in this case, sin must either be unfree--and therefore we are not morally culpable--or it is of God's doing, and therefore He is morally culpable for our sins. I suspect this is the result of setting the argument up as one between Thomas and the libertarian. The solution is fairly simple (our good acts are both ours and God's, entirely; our sins are only ours), but perhaps there are good Thomistic reasons for not wanting to say that. Turner would certainly have something intelligent and convincing to say in response.… (plus d'informations)
'The Cloud of Unknowing' transformed my life when I first read it aged 18, and it is one of the foundations of my maturity. It is right at the centre of this book too. I'm not entirely sure that I'm completely persuaded by all of Denys Turner's philosophical cleverness: 'mysticism' is not something which I experience primarily in those terms. But as an account of the intellectual pedigree and integrity of apophaticism, especially in its Western European form, it is incontestable.
2 
readawayjay | 1 autre critique | Feb 11, 2011 |
readawayjay | 1 autre critique | Feb 11, 2011 | This 1995 monograph is by Denys Turner, then on the faculty of the University of Bristol, now holding an endowed chair for Historical Theology at Yale. He characterizes it as “An essay in the philosophical history of some theological metaphors ... of ‘interiority’, of ‘ascent’, of ‘light and darkness’ and of ‘oneness with God,'” and his primary materials range from Augustine and Pseudo-Dionysius to Meister Eckhart and John of the Cross.
Turner proposes an understanding of mysticism at odds with 20th-century formulations, and founded in the etic sense of late antique and medieval Christian usage, in which (he maintains) the mystical per se was directly opposed to the reduction of God to “experiences.” He designates as “experientialism” the positivist, psychologizing approach to religious experience characteristic of (and limited to) modern thought, that results from (or corresponds to) the fragmentation of religious knowledge in the later middle ages. The Darkness of God suggests a greater kinship between the old mystical theology and deconstructivist philosophy, than between the former and its experientialist—-and all too often anti-intellectual—-progeny in modern "mysticism."
I really enjoyed the book because of Turner's challenge to commonplace formulations in the field of the history of mysticism, and because of his impressive job in making sense out of some extremely challenging primary materials. However, I'm not entirely sold on his meta-narrative of the ruination of mystical philosophy. His desire to make "experientialism" into a (relatively) late development leads him to neglect the medieval affective tradition that is exemplified in the work of Bernard of Clairvaux. It may be that Turner could argue that such works are not really "mystical," but he doesn't even make the effort, and leaves a wide and important hole in his historical treatment.
To be fair, Turner is more of a philosopher than an historian. Contemporary mystics and magicians willing to give serious intellectual consideration to the limits of rationality, the nature of experience, and the ultimate goals of mystical understanding should be able to benefit from this difficult but engaging book.… (plus d'informations)
Turner proposes an understanding of mysticism at odds with 20th-century formulations, and founded in the etic sense of late antique and medieval Christian usage, in which (he maintains) the mystical per se was directly opposed to the reduction of God to “experiences.” He designates as “experientialism” the positivist, psychologizing approach to religious experience characteristic of (and limited to) modern thought, that results from (or corresponds to) the fragmentation of religious knowledge in the later middle ages. The Darkness of God suggests a greater kinship between the old mystical theology and deconstructivist philosophy, than between the former and its experientialist—-and all too often anti-intellectual—-progeny in modern "mysticism."
I really enjoyed the book because of Turner's challenge to commonplace formulations in the field of the history of mysticism, and because of his impressive job in making sense out of some extremely challenging primary materials. However, I'm not entirely sold on his meta-narrative of the ruination of mystical philosophy. His desire to make "experientialism" into a (relatively) late development leads him to neglect the medieval affective tradition that is exemplified in the work of Bernard of Clairvaux. It may be that Turner could argue that such works are not really "mystical," but he doesn't even make the effort, and leaves a wide and important hole in his historical treatment.
To be fair, Turner is more of a philosopher than an historian. Contemporary mystics and magicians willing to give serious intellectual consideration to the limits of rationality, the nature of experience, and the ultimate goals of mystical understanding should be able to benefit from this difficult but engaging book.… (plus d'informations)
2 paradoxosalpha | 1 autre critique | Jun 10, 2009 |
paradoxosalpha | 1 autre critique | Jun 10, 2009 | Vous aimerez peut-être aussi
Auteurs associés
Statistiques
- Œuvres
- 15
- Aussi par
- 6
- Membres
- 511
- Popularité
- #48,532
- Évaluation
- 4.1
- Critiques
- 3
- ISBN
- 44